The Philosophy of African Logic

2020 ◽  
pp. 214-239
Author(s):  
Jonathan O. Chimakonam

The chapter aims to do two things: 1) a rigorous presentation of philosophy of African logic and 2) to do this from the perspective of Ezumezu (an African) logic. The chapter will proceed by defining the three aspects of Ezumezu logic namely: 1) as a formal system, 2) as methodology, and 3) as a philosophy of African logic. My inquiry in this work primarily is with the philosophy of African logic but it will also cut across formal logic and methodology in addition. In the first section, I will attempt to show how the cultural influence behind the formulation of the principles of African logic justifies such a system as relative on the one hand, and how the cross-cultural applications justify it as universal on the other. I believe that this is where African philosophical assessment of African logic ought to begin because most critics of the idea of African logic agitate that an African system of logic, if it is ever possible, must necessarily lack the tincture of universal applicability. Afterwards, I will narrow my inquiry down to the African philosophy appraisal of African logic with an example of Ezumezu system. This focus is especially critical because it purveys a demonstration of a prototype system of an African logic. In the section on some principles of Ezumezu logic, I will attempt to accomplish the set goal of this chapter by presenting and discussing some principles of Ezumezu logic which I had formulated in earlier works in addition to formulating a few additional ones. The interesting thing to note here is that these principles are/will all (be) articulated from the African background ontology. I will conclude by throwing further light on the merits, nature and promises of an African logic tradition.

Author(s):  
Jonathan O. Chimakonam

The chapter aims to do two things: 1) a rigorous presentation of philosophy of African logic and 2) to do this from the perspective of Ezumezu (an African) logic. The chapter will proceed by defining the three aspects of Ezumezu logic namely: 1) as a formal system, 2) as methodology, and 3) as a philosophy of African logic. My inquiry in this work primarily is with the philosophy of African logic but it will also cut across formal logic and methodology in addition. In the first section, I will attempt to show how the cultural influence behind the formulation of the principles of African logic justifies such a system as relative on the one hand, and how the cross-cultural applications justify it as universal on the other. I believe that this is where African philosophical assessment of African logic ought to begin because most critics of the idea of African logic agitate that an African system of logic, if it is ever possible, must necessarily lack the tincture of universal applicability. Afterwards, I will narrow my inquiry down to the African philosophy appraisal of African logic with an example of Ezumezu system. This focus is especially critical because it purveys a demonstration of a prototype system of an African logic. In the section on some principles of Ezumezu logic, I will attempt to accomplish the set goal of this chapter by presenting and discussing some principles of Ezumezu logic which I had formulated in earlier works in addition to formulating a few additional ones. The interesting thing to note here is that these principles are/will all (be) articulated from the African background ontology. I will conclude by throwing further light on the merits, nature and promises of an African logic tradition.


Babel ◽  
2012 ◽  
Vol 58 (4) ◽  
pp. 377-394 ◽  
Author(s):  
Marie-Evelyne Le Poder

The linguistic loan is a social phenomenon which reflects the cultural influence exercised by a society on the other one. The economic, political and cultural relations that weave between communities contribute to the linguistic exchange between States, in particular through cultural exchanges of every type which, in turn, pull the incorporation of elements of a language in the other one. Spanish takes more and more words and forms from the English language; this is true in a lot of domains, of which the domain of the economy. From a terminological perspective, this article treats loans of the English language in the economic language in Spanish. We realize a work of observation, analysis and description of the lexical loans in a corpus of articles published in the economic section of the daily paper El Pais over the period included between January 2007 and December 2010. The theoretical framework of our study deals, on the one hand, with the category of loans which, broadly speaking, conform to units from other linguistic codes, and secondly, we approach this linguistic phenomenon from the perspective of sociolinguistic language that is interested in the relationship between language and society. We then present our objectives (main and specific), and the methodology we have followed throughout our investigation. Finally, we discuss the results. Résumé L’emprunt est un phenomene social qui reflete l’influence culturelle exercee par une societe sur une autre. Les relations d’ordre economique, politique et culturelle qui se tissent entre les communautes contribuent aux echanges linguistiques entre les Etats, notamment au travers d’echanges culturels de tout type lesquels, a leur tour, entrainent l’incorporation d’elements d’une langue dans une autre. L’espagnol emprunte de plus en plus de mots et de tournures a la langue anglaise ; ceci est vrai dans bon nombre de domaines, dont le domaine de l’economie. Depuis une perspective terminologique, cet article traite des emprunts de la langue anglaise dans le langage economique en espagnol. Nous realisons un travail d’observation, d’analyse et de description des emprunts lexicaux presents dans un corpus d’articles publies dans la section economique du quotidien El Pais sur la periode entre janvier 2007 et decembre 2010. Le cadre theorique de notre etude traite, d’une part, la categorie des emprunts qui, au sens large, conforment aux unites provenant d’autres codes linguistiques et, d’autre part, nous abordons ce phenomene linguistique par la perspective sociolinguistique qui s’interesse aux rapports entre le langage et la societe. Nous presentons ensuite nos objectifs (principaux et specifiques), puis la methodologie que nous avons suivie tout au long de notre investigation. Enfin, nous discutons des resultats obtenus.


2017 ◽  
Vol 17 (9) ◽  
pp. 3-14
Author(s):  
Agustinus Supriyadi

Catholic teens Indonesia is part of the Church in Indonesia and the Indonesian people. Indonesia consists of thousands of islands that stretched from Sabang to Merauke. This fact opens the possibility of a fairly wide occurrence of the encounter between cultures and simultaneous cross-cultural. This diversity is certainly a logical consequence to an enrichment of civilizations and diversity (plurality), although also contains elements of the loss. Plurality of Indonesian society on the one hand can make the Catholic teens swept away in the swift currents of the community to lose our identity or conflict. However Plurality can also awaken in the Catholic teen award nature between one race to the other races, between ethnic or tribal one with the other tribes, between groups with one another. In a pluralistic society such as this, the Catholic teens called to the apostolate. Through the act of self-discovery, live in love and have a sense of tolerance of differences is the real form of the apostolate.


2019 ◽  
Vol 49 (3) ◽  
pp. 335-361
Author(s):  
Brian Schroeder

Abstract This essay considers the relation between two fundamentally different notions of place—the Greek concept of χώρα and the Japanese concept of basho 場所—in an effort to address the question of a possible “other beginning” to philosophy by rethinking the relation between nature and the elemental. Taking up a cross-cultural comparative approach, ancient through contemporary Eastern and Western sources are considered. Central to this endeavor is reflection on the concept of the between through an engagement between, on the one hand, Plato, Martin Heidegger, Jacques Derrida, Edward Casey, and John Sallis, and on the other, Eihei Dōgen, Nishida Kitarō, and Watsuji Tetsurō.


Phronesis ◽  
2015 ◽  
Vol 60 (3) ◽  
pp. 267-309 ◽  
Author(s):  
Marko Malink

It is widely agreed that Aristotle’s Prior Analytics, but not the Topics, marks the beginning of formal logic. There is less agreement as to why this is so. What are the distinctive features in virtue of which Aristotle’s discussion of deductions (syllogismoi) qualifies as formal logic in the one treatise but not in the other? To answer this question, I argue that in the Prior Analytics—unlike in the Topics—Aristotle is concerned to make fully explicit all the premisses that are necessary to derive the conclusion in a given deduction.


Animation ◽  
2017 ◽  
Vol 12 (1) ◽  
pp. 62-79 ◽  
Author(s):  
Stevie Suan

Anime is a globally prominent media-form with a multitude of styles, yet it maintains a relative uniformity to sustain a recognizable identity as a particular category of media. The performance of the recognizably ‘anime-esque’ is what distinguishes anime as a type of animation, allowing it to be sold and consumed as ‘anime’. Anime, and its recognizable identity, are performatively constituted by a series of anime-esque acts performed in animation, citing a system/database of conventionalized models in each iteration. What we recognize as ‘anime proper’ are not just ‘animations from Japan’, but animations that perform large quantities of anime-esque acts. However, anime must continuously work through the problematic of maintaining its identity without redundancy, each performance working through the tensions of diversity and uniformity: in straying too far from a conventional model, it loses anime-esque recognizability and cannot be sold/consumed as anime. As such, anime’s identity negotiates the dynamic divisions between uniformity, repetition and the global on the one hand, and diversity, variation and the local, on the other. Working through this problematic entails a different type of creativity as combinations of citations from conventional models in each performance negotiate that particular anime’s identity as an anime production and its distinction from other anime. Anime’s problematic is not only invoked through the engagement of conventionalized models of character design and narrative, but also in the technical processes/materiality of animation, which cite character models and conventionalized acting expressions when animated. Yet it is not just the material limits of the medium of animation. There is another limit in the performance of anime in the act of citation that facilitates the doing (and selling) of anime: in the repeated acts of the anime-esque, in the serialization of anime as a media-form, the contours of anime’s formal system become a factor of convergence.


Author(s):  
Thomas Widlok

This chapter focuses on how humans build up “moral skill,” the ability to act morally in ways that are appropriate to the social situations in which they find themselves regularly. The empirical basis for the chapter is cross-cultural studies of sharing among children and adults and the emergence of a notion of “a rightful and just share.” The spectrum of the societies considered includes those social systems in which sharing is a default strategy that children learn early in life and that is maintained in adults through their everyday practice. The chapter also discusses a tension found in many egalitarian societies, between recognizing merit or accepting inequality on the one hand and leveling inequality or disregarding merit on the other hand. Recent studies from evolutionary psychology and from philosophy are discussed from a perspective of social anthropology that highlights cultural comparison and socially shared everyday practice.


2019 ◽  
Vol 62 (6) ◽  
pp. 33-53 ◽  
Author(s):  
Andrey A. Krushinskiy

Despite the declarations about the possibility of rationalities that are alternative to Western European, despite the reasoning about philosophical multipolarity, the multiplicity of ways of thinking, etc., nowadays, the Western European paradigm of rationality (and concepts that corresponds to it), which is derived from Hellenic thought, continues to claim the status of ideological neutrality and transcend any intercivilizational differences. The Western European rationality in all its diversity is now acting as rationality as such. The indispensability of the reference to the Greek conceptual apparatus in contemporary philosophizing manifests itself most openly in the form of comparativism. Thus, there is the focus on carrying out explicit parallels between, on the one hand, the studied non-European intellectual phenomena and, on the other hand, their supposed European counterparts. An example of the cross-cultural and methodologically sound research of the problems of rationality is an analysis of the Dao through the prism of the Logos. The statement of the uniqueness of the Greek Logos does not imply the prohibition of the existence of its original counterparts in the so-called “non-Western” civilizations with an ancient and distinctive culture. The assumption of the existence of their own analogues of the Logos and rationality in various non-European civilizations presumes the most interesting question about the pluralism of rationalities – the question about the existence of rationalities in the past that could be considered as an alternative to the now prevailing Western European standard of rationality.


Author(s):  
Jeanne-Marie Jackson

Though the two fields have rarely been put in conversation, African philosophy and African fiction share a set of foundational concerns. These include the relation of the individual to the community; the significance of culture to unseating exclusively Western universalisms; and the tension between “lived” and a priori claims to truth against a background of political and epistemological decolonization. In addition to this substantive thematic core, both fields have also been shaped by an acute and even anguished degree of self-definitional questioning. What is “African” about African philosophy, or about the African novel? And inversely, what is fundamental to philosophy or the novel as such? Orality has served in both fields as a means of gauging the relative knowledge value afforded experience, on the one hand, and ideas’ formal contestation, on the other. While strong advocates of orality as a distinguishing feature of African intellectual production have extolled its collective dimensions, critics have been wary of its potential for cultural reductiveness and essentialism. Textuality, some argue, is an epistemological orientation that exceeds the literal practice of writing, and need not be viewed as a historical development at odds with African knowledge traditions. A number of influential African philosophers have homed in on the related problem of individualism in an effort to differentiate philosophical from social-scientific claims. This makes African philosophy an ideal interlocutor for African novel studies, which has sought in its own right to reconcile the form’s historical premium on the individual with African social contexts. While countless African novels from the mid-20th century to the early 21st century represent the challenge of negotiating between collective and individual as well as oral and textual elements, Jennifer Nansubuga Makumbi’s masterwork Kintu is an exemplary study in how the subgenre of the “philosophical novel” can narrativize the interaction of different African knowledge paradigms. In its staging of an oral, embodied system of knowledge alongside a textualized, meta-epistemological one, it invites the reader’s mutual evaluation of each vis-à-vis the other.


1998 ◽  
Vol 8 (1) ◽  
pp. 55-68 ◽  
Author(s):  
Indre R. Antanaitis

Three sets of symbolic material from sites of the East Baltic Neolithic non-Corded Ware culture c. 6500–3500 bp are presented and compared in order to interpret certain aspects of the ideology of these prehistoric communities, specifically as it relates to their faunal environment and gender distinctions. Approaches taken consist of: 1) statistical analysis of a data base of anthropomorphic and zoomorphic symbols, and grave good inventories as they relate to gender; 2) comparison of frequencies of faunal types represented in the economy and in zoomorphic symbols; and 3) a cross-cultural comparison of contexts of the most frequently occurring Neolithic animal symbols in East Baltic historic mythology, folkore, and ethnography. It is hoped that the results of these multiple and varied approaches can serve as a middle ground between vague abstract theorizing about Neolithic ideology on the one hand, and a wealth of infrequently addressed symbolic material on the other.


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